The purpose of this study is to assess the cogency of Francis Schaeffer‘s apologetic in light of John Frame‘s triperspectival epistemology, giving special attention to the existential perspective evident throughout Schaeffer‘s trilogy. The study achieves this aim by employing the instrumental case study method to meet five specific objectives. First, the study determines the extent to which Schaeffer‘s existential perspective is recognized within the apologetic literature that critically engages with his ideas. Based on these sources, the study determines that this perspective is recognized in Schaeffer‘s work but not as an integral component within a broader perspectival approach to apologetics. Second, the study discovers the ways in which Frame‘s triperspectivalism may be used in analyzing apologetic systems to reveal their strengths, weaknesses and cogency. By giving attention to Frame‘s system as a meta-apologetic, it is evident that this tool is applicable to Schaeffer and to other apologists. This establishes Frame‘s perspectivalism as an appropriate theoretical model to use in an instrumental case study on apologetics. Third, the study analyzes the ways in which Frame‘s triperspectivalism is reflected in Schaeffer‘s trilogy, highlighting the existential perspective. Meeting this objective establishes the central theoretical argument of the study, showing that Frame‘s epistemology reveals the underlying cogency of Schaeffer‘s apologetic credibly (?) and does so most profoundly with respect to the existential perspective. Fourth, the study compares Schaeffer‘s existential perspective with that of E.J. Carnell and secular existentialism, which both apologists confronted. On the basis of Carnell‘s critique of existentialism and his existential apologetic of personal rectitude, credible support is offered for Schaeffer‘s engagement with this philosophical movement and his own existential perspective. Fifth, support is offered for the current relevance of Schaeffer‘s apologetic of personal rectitude by showing how the postmodern situation he anticipated is best addressed using the apologetic tools he offers. / Thesis (Ph.D. (Dogmatics))--North-West University, Potchefstroom Campus, 2012

This dissertation examines the urban missiology of Roger S. Greenway. The thesis is the urban missiology of Greenway should inform the ministries of urban missiologists today. This dissertation answers four questions: How has Greenway's life and theology shaped his urban missiology? What is Greenway's urban church planting strategy? How has Greenway's understanding of holistic ministry enhanced his church planting strategy? What role does theological education and urban training centers have in his urban missiology? If urban missiologists hope to avoid the mistakes of the past and lay a firm foundation for the future, they should seek to learn from the urban missiology of Roger S. Greenway. Chapter 1 emphasizes the importance of urban missions in a rapidly urbanizing world. The chapter also introduces the research questions and the urban missiological thought of Roger Greenway. A brief overview of Roger Greenway's life and ministry is presented to demonstrate the importance of his work in relation to urban missiology. Chapter 2 contains a sketch of Roger Greenway's life and theological beliefs. The chapter considers the effects of his Reformed theological background on his urban missiology. Greenway's theology impacts every aspect of his urban missiology. Chapter 3 outlines Roger Greenway's church planting strategy. The chapter examines how Greenway's church planting strategy serves as the central piece of Greenway's overall urban missiology. The influence of Donald McGavran is evident in Greenway's urban church planting strategy. Chapter 4 explains Greenway's understanding and application of holistic ministry. Greenway believes that word and deed ministries must be infused with one another in order to complete the mission of the church. Chapter 5 delves into Greenway's theological education methodology and how he applied that methodology in the urban context. Greenway believed theological and missiological training should be contextualized into the urban context. Chapter 6 concludes with a summary of Greenway's urban missiology. The chapter also offers ideas for further research. The dissertation closes by offering insights gleaned from Greenway's urban missiology.

Made available in DSpace on 2015-03-05T18:24:05Z (GMT). No. of bitstreams: 0 Previous issue date: 29 / Nenhuma / Esta dissertação expressa a investigação sobre a Igreja Universal do Reino de Deus (IURD) na perspectiva dos processos midiáticos. Teoricamente, reflete a partir dos conceitos de igreja eletrônica, dispositivos e campos midiáticos. Empiricamente, se desenvolve a partir de procedimentos de observação e pesquisa documental. O método de construção das análises seguiu uma linhagem descritiva, de sucessivas formalizações, utilizando recursos analíticos diversos, inclusive esquemas visuais (mapas, plantas, organogramas e fotografias), até se aproximar de conceitos centrais em torno dos quais procuramos pensar o midiático nesta Igreja. Esta análise procura mostrar todo o processo midiático através da intersecção dos dispositivos midiáticos e religiosos, envolvendo os vários conceitos nos problemas estudados, com a intenção de procurar entender como a IURD trabalha no campo midiático, misturando práticas das lógicas de consumo junto com as de religião / This dissertation only expressed the investigation on the Universal Church Kingdom of God (IURD) in the perspective of the processes midiáticos. Theoretically, he/she contemplates starting from the concepts of electronic church, devices and fields midiáticos. Empirically, he/she grows starting from observation procedures and documental research. the method of construction of analyses followed a descriptive lineage, of successive formulation, using several analytical resources, besides visual outlines (maps, plants, organization charts, images and pictures), until approaching of central concepts around which we tried to think the midiático in this Church. This analysis tries to show the whole process midiático through the intercession of the devices midiáticos and religious persons, involving the several concepts in the studied problems, with the intention of trying to understand like IURD works in the field midiático, mixing practices of the consumption logics with the one of religion

Made available in DSpace on 2016-03-15T19:48:36Z (GMT). No. of bitstreams: 1 Jose Siderio dos Santos.pdf: 2234274 bytes, checksum: d7852204629ca61ec0463d7ccddc3350 (MD5) Previous issue date: 2007-09-12 / Fundo Mackenzie de Pesquisa / This work intents to analyse and to proceed a survey about Politics and Religion, in this way we try to study the Evangelic congressional bloc elected by São Paulo state, in 2002, for the Brazilian National Congress. We start discussing the brazilian evangelic's identity from the rebirth and Protestant Reform, afterward we start a study about the brazilian evangelic, discussing the Protestantism of Invasion, Immigration, Conversion and the Pentecostal Protestantism. Attempting to work with the identity elements, we conduct our surch denoting the evangelics while a small religious group and in this part we also discuss the relationship between the evangelic group and the media, consedering that group gets some visibility from the media. The second part presents the Evangelic congressional bloc and to do this study has been needed to discuss, initially, the social changing process of repudiation to the evangelic politic power adhesion, where we noticed two important moments. First of all there was a kind of bashfulness by some parts of evangelic group in to take part of the politic process, characterized by their repudiation; second of all, we noticed a signifant changing characterized by the enthusiasm by the politic process; however the evangelic church called "Congregação Cristã" still keeps its bashfulness. When we focus the Evangelic congressional bloc we present a historical survey of stablishment and its organization that started to take form since 1988 with the Brazilian Constituition; we have decided to do that, in summary, because there is a relationship between the congressional national bloc and the congressional bloc from São Paulo state. After that we studied about the Evangelic congressional bloc elected by São Paulo state, finishing making considerations about some subjects that we understand to be related to the Evangelic congressional bloc. / Este trabalho, pretende analisar e proceder a um levantamento sobre Política e Religião, onde buscamos estudar a Bancada Evangélica eleita por São Paulo em 2002, para o Congresso Nacional Brasileiro. Inicialmente discutimos a identidade do evangélico brasileiro a partir do renascimento e a reforma protestante, em seguida procedemos a um estudo sobre o evangélico brasileiro, discutindo o protestantismo de invasão, o de imigração, o de conversão e o protestantismo pentecostal bem como sobre o neopentecostal. Ainda, a fim de trabalhar os elementos de identidade, procedemos a pesquisa indicando o evangélico enquanto grupo religiosos minorizado e nesta parte tratamos também do evangélico e a mídia, considerando que através desta o evangélico consegue uma certa visibilidade. A segunda parte trata da bancada evangélica e para desenvolvermos este estudo foi necessário, inicialmente discutimos o processo de mudança social de repúdio para a adesão ao poder político pelo evangélico, onde constatamos dois momentos importantes. Primeiro houve um certo pudor por parte do evangélico em se fazer política, caracterizado por seu repúdio, em seguida verificamos uma mudança caracterizada por entusiasmo em fazer política, no entanto a Igreja evangélica Congregação Cristã ainda mantém este pudor. Ao tratar da bancada evangélica, inicialmente procedemos a um breve levantamento histórico da formação e organização da bancada evangélica, que começou a esboça-se a partir da constituinte de 1988, fizemos ainda um levantamento da bancada evangélica no Brasil, ainda que de modo sucinto, isto fizemos por entender que há relação entre a bancada em âmbito nacional com a bancada de São Paulo. Em seguida estudamos sobre a bancada evangélica eleita por São Paulo. E por fim elaboramos considerações sobre alguns temas relacionados com a Bancada evangélica.

This dissertation analyzes the missiology of I. T. Tichenor, corresponding secretary of the Home Mission Board from 1882-1900, and provides implications of his missiology on contemporary Southern Baptist North American Missions. Chapter 1 introduces the need for this dissertation and gives the thesis, background, limitations, and methodology of the dissertation. Chapter 2 gives a brief biography of I. T. Tichenor. Tichenor lived from 1825 to 1902, which was one of the most transitional periods in American history. His early life, pastorates, service as a civil war chaplain, service as president of Alabama A&M, and service as corresponding secretary of the Home Mission Board are highlighted. Chapter 3 gives the biblical and theological foundations of Tichenor. Tichenor's beliefs about God, the condition of man, the work of Christ, the nature of the Bible, salvation, and the Christian life are examined. Additionally, his view of evangelism, ecclesiology, the cultural mandate, and the end times are examined. Chapter 4 presents the missiology of I. T. Tichenor in regard to the Great Commission, the use of demographics, cooperation, church planting, church planting missionaries, indigenous leadership, the church building, and use of resources are presented. Chapter 5 gives implications on contemporary Southern Baptist North American missions. After giving the condition of Southern Baptist North American missions, implications are given from Tichenor's missiology that could spur a Great Commission Resurgence. Chapter 6 draws conclusions from the previous chapters. The conclusion states this dissertation gives Southern Baptists a historical precedence in accomplishing a Great Commission Resurgence. / This dissertation is under embargo until 2012-11-19.

This thesis analyses a diversity of Christian understandings of the Kingdom of God in relation to the church’s mission for social justice. Its central argument is that the Christian praxis of the eschatological reality of the Kingdom is the church’s alternative to philosophical and ethical theories for social justice. Through an in-depth analysis and evaluation of previous scholarship, this study examines secular philosophical and ethical theories of both ancient and modern times as means of transforming the systemic injustices of society, and affirms their inadequacy to attain the highest good for humanity without a true knowledge of the justice of the sovereign God. Through a hermeneutic approach to the biblical material, the study finds the fundamental concept of God’s justice in narrative and thematic form throughout the Bible. God is the source of love, power, righteousness and justice, and practising justice is a divine mandate for believers. Critical analysis of the diversified concept of the Kingdom of God finds that each view of eschatology, whether premillennialism, postmillennialism, or amillennialism, has its unique characteristics and insights, but without a comprehensive, coherent and integrative conceptual framework for the Kingdom, any one view of eschatology poses difficulties and jeopardizes the advancement of the Gospel of the Kingdom. The study finds that the two-kingdom doctrine of Luther and Calvin, together with Barth’s doctrine of Law and Gospel, support an understanding of the universal Lordship of Christ over both the church (the spiritual realm) and the world (the civil realm), that Ladd’s ‘inaugurated eschatology’ appropriately synthesises the views of ‘consistent eschatology’ and ‘realized eschatology’ as ‘one redemptive event in two parts’, and that E. Stanley Jones’ ‘total Kingdom’ concept effectively summarises God’s comprehensive plan for human life. For the last century, however, the evangelical church has been preoccupied with an overemphasis on individual pietistic experience, vertical relationship with God, personal conversion and over-reaction to the social gospel movement. The relative non-participation of the evangelical church in action for social justice evidences an uneasy conscience; their narrow interpretation of the Kingdom of God has resulted in the church’s withdrawing from social involvement as well as obscuring the horizontal relationship between humanity and creation. The study concludes that Christianity is not an abstract concept but is concerned with the eschatological hope of the Kingdom of God and with its embodiment through the church on earth, which implies the formation of a renewed socio-political reality. The church is thus the prototype of the Kingdom of God, with a mandate to display God’s justice as the divine redemptive plan that will culminate in the restoration of the communion of all humanity in God. In seeking a balance between this concept of the Kingdom and the church’s mission of evangelism and social justice, the study finds that there is a need to call the evangelical church to incarnate the Word of God in proclamation and action – an integrated mission of evangelism and social justice. / Thesis (PhD (Ethics))--North-West University, Potchefstroom Campus in association with Greenwich School of Theology, U.K., 2013.

This thesis analyses a diversity of Christian understandings of the Kingdom of God in relation to the church’s mission for social justice. Its central argument is that the Christian praxis of the eschatological reality of the Kingdom is the church’s alternative to philosophical and ethical theories for social justice. Through an in-depth analysis and evaluation of previous scholarship, this study examines secular philosophical and ethical theories of both ancient and modern times as means of transforming the systemic injustices of society, and affirms their inadequacy to attain the highest good for humanity without a true knowledge of the justice of the sovereign God. Through a hermeneutic approach to the biblical material, the study finds the fundamental concept of God’s justice in narrative and thematic form throughout the Bible. God is the source of love, power, righteousness and justice, and practising justice is a divine mandate for believers. Critical analysis of the diversified concept of the Kingdom of God finds that each view of eschatology, whether premillennialism, postmillennialism, or amillennialism, has its unique characteristics and insights, but without a comprehensive, coherent and integrative conceptual framework for the Kingdom, any one view of eschatology poses difficulties and jeopardizes the advancement of the Gospel of the Kingdom. The study finds that the two-kingdom doctrine of Luther and Calvin, together with Barth’s doctrine of Law and Gospel, support an understanding of the universal Lordship of Christ over both the church (the spiritual realm) and the world (the civil realm), that Ladd’s ‘inaugurated eschatology’ appropriately synthesises the views of ‘consistent eschatology’ and ‘realized eschatology’ as ‘one redemptive event in two parts’, and that E. Stanley Jones’ ‘total Kingdom’ concept effectively summarises God’s comprehensive plan for human life. For the last century, however, the evangelical church has been preoccupied with an overemphasis on individual pietistic experience, vertical relationship with God, personal conversion and over-reaction to the social gospel movement. The relative non-participation of the evangelical church in action for social justice evidences an uneasy conscience; their narrow interpretation of the Kingdom of God has resulted in the church’s withdrawing from social involvement as well as obscuring the horizontal relationship between humanity and creation. The study concludes that Christianity is not an abstract concept but is concerned with the eschatological hope of the Kingdom of God and with its embodiment through the church on earth, which implies the formation of a renewed socio-political reality. The church is thus the prototype of the Kingdom of God, with a mandate to display God’s justice as the divine redemptive plan that will culminate in the restoration of the communion of all humanity in God. In seeking a balance between this concept of the Kingdom and the church’s mission of evangelism and social justice, the study finds that there is a need to call the evangelical church to incarnate the Word of God in proclamation and action – an integrated mission of evangelism and social justice. / Thesis (PhD (Ethics))--North-West University, Potchefstroom Campus in association with Greenwich School of Theology, U.K., 2013.

This work is an investigation to uncover the apologetic framework used by the Apostle Paul and discuss how it might be applied to current evangelistic efforts in Postmodernism. To be certain, there are a number of issues that face Christianity in the twenty–first century. I will give particular emphasis to the philosophical teachings and arguments that are characterized as being postmodernist in nature. Although within Postmodernism numerous individual challenges to Christian thought are present, I have selected four core issues to examine: (1) relative truth; (2) relative language and meaning; (3) philosophical pluralism; (4) a perceived lack of authenticity in the lives of professing Christians. The first three have been chosen because I believe there to be a meaningful downward progression from the first to the third, which culminates in what I believe is a relegation of the Christian Gospel to the realm of opinion and not truth. The fourth challenge has been selected because of recent research that argues it has perhaps become the single biggest obstacle for postmodernists in considering Christianity as a valid belief system. Once each of these evangelistic challenges is explored in detail and traced from its point of origin, attention is then given to uncovering the apologetic framework used by the Apostle Paul in the first century. This process is basically two–step in nature. Step one involves gaining an understanding of the Apostle Paul's world and discovering the factors that molded him into God's first century apologist. This involves examining Paul's culture, the competing religions and philosophies of the first century, the background and education of the Apostle, and his conversion and commissioning by God while on the road to Damascus. The resulting information allows us to build a bridge between the first century world of the Apostle Paul and today's postmodernist age. The second step in uncovering Paul's apologetic framework is to examine the biblical texts that describe the Apostle's evangelistic efforts and thoughts regarding the delivery of an apologia for the Christian faith. This equates to an investigation of the book of Acts and the Pauline corpus. The conclusions of this inquiry result in a new apologetic classification - that of tria martus or 'three witness' apologetics - with the cornerstone verse of the framework being 1 Thess. 1:5, which says: "for our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake." Labeling each component of Paul's apologetic framework results in an analysis being performed of the message of Paul, the method of Paul, and the manner of Paul. After this has been done, one last question with respect to Paul's framework needs to be answered: Is the Apostle's apologia prescriptive or descriptive? While the book of Acts describes Paul's evangelistic and apologetic method in action, does Paul prescribe his method in his writings? Answering this question is pivotal in deciding whether to take Paul's framework and apply it to today's postmodernist culture. I believe the evidence points to Paul's framework being prescriptive, so the task then becomes how to apply the Apostle's apologia to Postmodernism, and how it addresses the challenges to Christianity that were identified earlier. As Paul's apologetic framework consists of three components, it becomes sensible for modern day apologists to take each part of the Apostle's framework and apply it to the various dimensions of the postmodernist unbeliever. This application results in an evangelist speaking to the rational, spiritual, and moral dimensions of non–Christians, with each challenge of Postmodernism being appealed to amongst the various dimensions. When applied, I believe three–witness apologetics represents a strong framework for giving honest and robust answers to the postmodernist unbeliever. While the postmodernist culture certainly poses some threats to Christianity, I firmly believe that the Apostle Paul would have thrived in today's climate and eagerly sought out converts from Postmodernism. I also believe that those who choose to use his apologetic framework will enjoy a harvest that enlarges the body of Christ and brings glory to the Creator of all humankind. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2011.

This work is an investigation to uncover the apologetic framework used by the Apostle Paul and discuss how it might be applied to current evangelistic efforts in Postmodernism. To be certain, there are a number of issues that face Christianity in the twenty–first century. I will give particular emphasis to the philosophical teachings and arguments that are characterized as being postmodernist in nature. Although within Postmodernism numerous individual challenges to Christian thought are present, I have selected four core issues to examine: (1) relative truth; (2) relative language and meaning; (3) philosophical pluralism; (4) a perceived lack of authenticity in the lives of professing Christians. The first three have been chosen because I believe there to be a meaningful downward progression from the first to the third, which culminates in what I believe is a relegation of the Christian Gospel to the realm of opinion and not truth. The fourth challenge has been selected because of recent research that argues it has perhaps become the single biggest obstacle for postmodernists in considering Christianity as a valid belief system. Once each of these evangelistic challenges is explored in detail and traced from its point of origin, attention is then given to uncovering the apologetic framework used by the Apostle Paul in the first century. This process is basically two–step in nature. Step one involves gaining an understanding of the Apostle Paul's world and discovering the factors that molded him into God's first century apologist. This involves examining Paul's culture, the competing religions and philosophies of the first century, the background and education of the Apostle, and his conversion and commissioning by God while on the road to Damascus. The resulting information allows us to build a bridge between the first century world of the Apostle Paul and today's postmodernist age. The second step in uncovering Paul's apologetic framework is to examine the biblical texts that describe the Apostle's evangelistic efforts and thoughts regarding the delivery of an apologia for the Christian faith. This equates to an investigation of the book of Acts and the Pauline corpus. The conclusions of this inquiry result in a new apologetic classification - that of tria martus or 'three witness' apologetics - with the cornerstone verse of the framework being 1 Thess. 1:5, which says: "for our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake." Labeling each component of Paul's apologetic framework results in an analysis being performed of the message of Paul, the method of Paul, and the manner of Paul. After this has been done, one last question with respect to Paul's framework needs to be answered: Is the Apostle's apologia prescriptive or descriptive? While the book of Acts describes Paul's evangelistic and apologetic method in action, does Paul prescribe his method in his writings? Answering this question is pivotal in deciding whether to take Paul's framework and apply it to today's postmodernist culture. I believe the evidence points to Paul's framework being prescriptive, so the task then becomes how to apply the Apostle's apologia to Postmodernism, and how it addresses the challenges to Christianity that were identified earlier. As Paul's apologetic framework consists of three components, it becomes sensible for modern day apologists to take each part of the Apostle's framework and apply it to the various dimensions of the postmodernist unbeliever. This application results in an evangelist speaking to the rational, spiritual, and moral dimensions of non–Christians, with each challenge of Postmodernism being appealed to amongst the various dimensions. When applied, I believe three–witness apologetics represents a strong framework for giving honest and robust answers to the postmodernist unbeliever. While the postmodernist culture certainly poses some threats to Christianity, I firmly believe that the Apostle Paul would have thrived in today's climate and eagerly sought out converts from Postmodernism. I also believe that those who choose to use his apologetic framework will enjoy a harvest that enlarges the body of Christ and brings glory to the Creator of all humankind. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2011.

The purpose of this study is to assess the cogency of Francis Schaeffer‘s apologetic in light of John Frame‘s triperspectival epistemology, giving special attention to the existential perspective evident throughout Schaeffer‘s trilogy. The study achieves this aim by employing the instrumental case study method to meet five specific objectives. First, the study determines the extent to which Schaeffer‘s existential perspective is recognized within the apologetic literature that critically engages with his ideas. Based on these sources, the study determines that this perspective is recognized in Schaeffer‘s work but not as an integral component within a broader perspectival approach to apologetics. Second, the study discovers the ways in which Frame‘s triperspectivalism may be used in analyzing apologetic systems to reveal their strengths, weaknesses and cogency. By giving attention to Frame‘s system as a meta-apologetic, it is evident that this tool is applicable to Schaeffer and to other apologists. This establishes Frame‘s perspectivalism as an appropriate theoretical model to use in an instrumental case study on apologetics. Third, the study analyzes the ways in which Frame‘s triperspectivalism is reflected in Schaeffer‘s trilogy, highlighting the existential perspective. Meeting this objective establishes the central theoretical argument of the study, showing that Frame‘s epistemology reveals the underlying cogency of Schaeffer‘s apologetic credibly (?) and does so most profoundly with respect to the existential perspective. Fourth, the study compares Schaeffer‘s existential perspective with that of E.J. Carnell and secular existentialism, which both apologists confronted. On the basis of Carnell‘s critique of existentialism and his existential apologetic of personal rectitude, credible support is offered for Schaeffer‘s engagement with this philosophical movement and his own existential perspective. Fifth, support is offered for the current relevance of Schaeffer‘s apologetic of personal rectitude by showing how the postmodern situation he anticipated is best addressed using the apologetic tools he offers. / Thesis (Ph.D. (Dogmatics))--North-West University, Potchefstroom Campus, 2012